(Recapitulation.) Not knowing, he says, the things that shall befall me. (v. 22, 23.) Then is this why you depart? By no means; on the contrary (I know that), bonds and afflictions await me. That (there are) trials, I know, but of what kind I know not: which was more grievous. But none of these things move me: for do not suppose that I say these things as lamenting them: for I hold not my own life dear. It is to raise up their minds that he says all this, and to persuade them not only not to flee, but also to bear nobly. Therefore it is that he calls it a course and a ministry, on the one hand, showing it to be glorious from its being a race, on the other, showing what was due from it, as being a ministry. I am a minister: nothing more. Having comforted them, that they might not grieve that he was so evil entreated, and having told them that he endured those things with joy, and having shown the fruits of them, then (and not before) he brings in that which would give them pain, that he may not overwhelm their minds. And now behold, etc. Wherefore I take you to record, that I am pure from the blood of all men, because I have not shrunk from declaring unto you the whole counsel of God: * * * that (counsel) which concerns the present matter. For I know this, etc. What then, someone might say, thinkest you yourself so great? If you should depart, are we to die? I say not this, he replies, that my absence causes this: but what? That there should rise up against you certain of another sort: he says not, because of my departing, but after my departing: that is, after his going on his journey.— And yet this thing has happened already: much more (then will it happen) hereafter. Then we have the cause, to draw away disciples after them.. That there are heresies, this is the cause, and no other than this. Then comes also consolation. But if He purchased it with His own blood, He will assuredly stand forward in its defense. Night and day, he says, I cease not to warn with tears. This might well be said in our case also: and though the speech seems to refer peculiarly to the teachers, it is common also to the disciples. For what, though I speak and exhort and weep night and day, while the disciple obeys not? Therefore it is that he says, I take you to record: since also himself says, I am pure from the blood of all men: for I have not shunned to declare unto you. (v. 26, 27.) Why then, this only is to be a teacher, to declare, to preach, to instruct, shrink from nothing, to exhort night and day: but if, while one is doing all this, nothing comes of it, you know what remains. Then you have another justification: I am pure from the blood of all men. Think not that these words are spoken to us only: for indeed this speech is addressed to you also, that you should attend to the things spoken, that you should not start away from the hearing. What can I do? Lo! each day I rend myself with crying out, Depart from the theatres: and many laugh at us: Desist from swearing, from covetousness: numberless are our exhortations, and there is none to hear us. But I do not discourse during night? Fain would I do this also in the night time, and at your tables, if it were possible that one could be divided into ten thousand pieces, so as to be present with you and discourse. But if once in the week we call to you, and you shrink back, and some of you do not even come here, and you that do come, depart having received no profit — what shall we do? Many I know even sneer at us, that we are forever discoursing about the same things: so wearisome are we become to you by very satiety. But for this not we are to blame, but the hearers may thank themselves. For he indeed who is making good progress, rejoices to hear the same things always; it seems to be his praises that he hears spoken: but he who does not wish to get on, seems even to be annoyed, and though he hear the same thing but twice, it seems to him that he is hearing it often.

I am pure, he says, from the blood of all men. This was fit and proper for Paul to say, but we dare not say it, conscious as we are of numberless faults. Wherefore for him the ever vigilant, ever at hand, the man enduring all things for the sake of the salvation of his disciples, it was fit and proper to say this: but we must say that of Moses, The Lord was angry with me for your sakes, because ye lead us also into many sins. For when we are dispirited at seeing you make no progress, is not the greater part of our strength struck down? For what, I ask you has been done? Lo! By the grace of God we also have now passed the space of three years, not indeed night and day exhorting you, but doing this, often every third day, or every seventh. What more has come of it? We accuse, we rebuke, we weep, we are in anguish, although not openly, yet in heart. But those (inward) tears are far more bitter than these (outward ones): for these indeed bring a kind of relief to the feelings of the sorrowful, whereas those aggravate it, and bind it fast. Since when there is any cause of grief, and one cannot give vent to the sorrow, lest he should seem to be vainglorious, think what he suffers! Were it not that people would tax me with excessive love of display, you would see me each day shedding fountains of tears: but to those my chamber is witness, and my hours of solitude. For believe me I have (at times) despaired of my own salvation, but from my mourning on your account, I have not even leisure to bemoan my own evils: so entirely are you all in all to me. And whether I perceive you to be advancing, then, for very delight, I am not sensible of my own evils: or whether I see you not advancing, such is my grief, I again dismiss my own cares from my thoughts: brightening up on account of your good things, though I myself have evils without number, and saddened on account of your painful things, though my own successes are without number. For what hope is there for the teacher, when his flock is destroyed? What kind of life, what kind of expectation is there for him? With what sort of confidence will he stand up before God? What will he say? For grant that he has nothing laid to his charge, has no punishment to suffer, but is pure from the blood of all men: yet even so will he suffer a grief incurable: since fathers also though they be not liable to be called to account for their children’s sins, nevertheless have grief and vexation. And this profits them nothing, nor shields them (προίσταται). For it is they that watch for our souls, as those that must give account. This seems to be a fearful thing: to me this gives no concern after your destruction. For whether I give account, or not, it is no profit to me. Might it be, that you were saved, and I to give account because of you: ye saved, and I charged with not having fulfiled my part! For my anxiety is not that you should be saved through me as the means, but only that you should be saved, no matter by what person as the instrument. You know not the pangs of spiritual childbirth, how overpowering they are; how he who is in travail with this birth, would rather be cut into ten thousand pieces, than see one of those to whom he has given birth perishing and undone. Whence shall we persuade you? By no other argument indeed, but by what has been done, in all that regards you we shall clear ourselves. We too shall be able to say, that in nothing have we shrunk from declaring to you the whole truth: nevertheless we grieve: and that we do grieve, is manifest from the numberless plans we lay and contrivances we devise. And yet we might say to ourselves, What matters it to me? I have done my part, I am pure from (their) blood: but this is not enough for comfort. If we could tear open our heart, and show it to you, you would see with what largeness it holds (you) within it, both women and children and men; for such is the power of love, that it makes the soul more spacious than the heaven. Receive us, says (Paul): we have wronged no man, you are not straitened in us. He had all Corinth in his heart, and says, You are not straitened: be ye also enlarged; but I myself could not say this, for I well know, that you both love me and receive me. But what is the profit either from my love or from yours, when the things pertaining to God thrive not in us? It is a ground for greater sorrow, an occasion of worse mischief (λύμης, al. λύπης). I have nothing to lay to your charge: for I bear you record, that, if it had been possible, you would have plucked out your own eyes, and have given them to me. We yearn not only to give you the Gospel, but also our own souls. We are loved and we love (you): but this is not the question. But let us love Christ, for the first commandment is, You shall love the Lord your God: and the second is like it, And your neighbor as yourself. We have the second, we need the first: need the first, exceedingly, both I and you. We have it, but not as we ought. Let us love Him: ye know how great a reward is laid up for them that love Christ: let us love Him with fervor of soul, that, enjoying his goodwill, we may escape the stormy waves of this present life, and be found worthy to obtain the good things promised to them that love Him, through the grace and mercy of His only-begotten Son, with whom to the Father, together with the Holy Ghost, be glory, might, honor, now and ever, world without end. Amen.